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“A Case Study of Cultural History of Harapanahalli in the Kannada

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“A Case Study of Cultural History of Harapanahalli in the Kannada www.ijcrt.org © 2018 IJCRT | Volume 6, Issue 4 October 2018 | ISSN: 2320-2882 “A case study of cultural history of Harapanahalli in the Kannada inscriptions of the taluk” Dr.Thippeswamy.H Faculty Dept of History and Archaeology Vijayanagara Sri Krishnadevaraya University Ballari Abstarct: Harapanahalli region played an important role keeping intact Kananda language and culture. It was center of various empires imporatnat ones being Western Chalukyas, Rashtrakutas,Vijayanagara. The present paper seeks to unravel these aspects through study of cultural history of Harapanahalli in the Kannada inscriptions of the taluk.The Western Chalukyas played an important role in art and cultrure development in the region.The Western Chalukyas developed an architectural style known today as a transitional style, an architectural link between the style of the early Chalukya dynasty and that of the later Hoysala empire. Most of its monuments are in the districts bordering the Tungabhadra River in central Karnataka. Well known examples are the theMallikarjuna Temple at Kuruvatti, the Kallesvara Temple at Bagali and the Mahadeva Temple at Itagi. This was an important period in the development of fine arts in Southern India, especially in literature as the Western Chalukya kings encouraged writers in the native language Kannada, and Sanskrit.Knowledge of Western Chalukya history has come through examination of the numerous Kannada language inscriptions left by the kings (scholars Sheldon Pollock and Jan Houben have claimed 90 percent of the Chalukyan royal inscriptions are in Kannada), and from the study of important contemporary literary documents in Western Chalukya literature such as GadaYuddha (982) in Kannada by Ranna and VikramankadevaCharitam (1120) in Sanskrit by Bilhana. Key words: Kannada, inscriptions, Western Chalukyas, structure, vesara style, dravida style Introduction Present day Harapanahalli is a Taluka, with population of about 3 lakh is Davanagere district's the 4th least populous sub district, located in Davanagere district of the state Karnataka in India. There are 79 villages in the sub district, among them Halavagal is the most populous village with population of about 10 thousand and Kayakadahalli is the least populous village with population of 214. Halavagal is the biggest village in the sub district with an area of 42 km2 and Joislingapura is the smallest with 1 km2. Historically Harapanhalli came to prominence mainly duringWestern Chalukya Empire, this empire ruled most of the western Deccan, South India, between the tenth and twelfth centuries. Sometimes called the Kalyani Chalukya after its regal capital at Kalyani, today's Basavakalyan in Karnataka, and alternatively the Later Chalukya from its IJCRT1133333 International Journal of Creative Research Thoughts (IJCRT) www.ijcrt.org 134 www.ijcrt.org © 2018 IJCRT | Volume 6, Issue 4 October 2018 | ISSN: 2320-2882 theoretical relationship to the sixth century Chalukya dynasty of Badami. It is commonly called Western Chalukyas to differentiate from the contemporaneous Eastern Chalukyas of Vengi, a separate dynasty. Prior to the rise of those Chalukyas, the Rashtrakuta empire of Manyakheta controlled most of deccan and central India for over two centuries. In 973, seeing confusion in the Rashtrakuta empire after a successful invasion of their capital by the Paramara of Malwa, Tailapa II a feudatory of the Rashtrakuta ruling from Bijapur region defeated his overlords and made Manyakheta his capital. The dynasty quickly rose to power and grew into an empire under Somesvara I who moved the capital to Kalyani. Objective To study key features of inscriptions found in Harapanahalli taluka with reference to Kannada language extant that time Cultural influences that persist till date Illustration found in Neelagunda Neelagunda is a village in Davanagere district of Karnataka. It has been referred as Nirgunda in its inscriptions. On its etymology, L D Barnett suggests that ‘nir’ stands for water and ‘gunda’ might refer to Kannada word ‘gundi’, standing for ‘low ground’. As the village lies at the bank of Tungabhadra and there exists remains of few ancient tanks hence the name Nirgunda seems appropriate for it. The history of the village can be traced from eleventh century CE. An inscription, dated in 1087 CE, mentions that the Western Chalukya king Vikramaditya VI, granted Neelaguda with its two adjacent hamlets to three-hundred Brahmans who migrated from Dravidian lands. Neelagunda was then part of Vikkiga-70 territory. The same inscription also traces the Chalukya descent from their ancestors who were ruling in Ayodhya. It is indeed interesting to see that an agrahara is setup for the brahmans who migrated from Dravidian lands, or most probably might be the case that those were invited to live at this newly setup agrahara. However, the above inscription is not the earliest one as there is another inscription which is dated in 1079 CE mentioning a land grant made by the brahmans of Neelagunda to a temple in Haleyahalu. Few years later, few more additional villages were also granted to the same Brahmans. The village continued receiving the patronage from the Kalachuris and Hoysalas who came ruling after the Western Chalukyas. Interestingly, we do not find any inscription of the Vijayanagara period, perhaps the village had already lost its importance by that time and no royal patronage was provided. IJCRT1133333 International Journal of Creative Research Thoughts (IJCRT) www.ijcrt.org 135 www.ijcrt.org © 2018 IJCRT | Volume 6, Issue 4 October 2018 | ISSN: 2320-2882 Monuments and architectural details: There are three temples of interest in this village, Bheemeshvara, Lakshmi-Naryaana and Anantasayana. The best preserved is Bheemeshvara Temple and the other two are in various stages of preservation. Bheemeshvara Temple – The east facing temple is consisted of a garbhagrha (sanctum), antarala (vestibule), a mandapa (hall) and two lateral shrines with their antaralas connecting to same common mandapa. Thus this forms a trikuta structure however the antarala of the lateral shrines is half the size of the antarala of the main shrine. The main cell faces east, while the lateral ones are in south and north. A small porch is attached to the eastern entrance of the mandapa. There is another shrine, opposite to the eastern entrance of the mandapa, not directly connected to the main structure however is axially aligned to the main shrine. All together, these four shrines form a chatur-kuta structure. The mandapa is interesting with its feature of jali screens at the either side of the main entrance. The central ceiling of the mandapa is supported on four pillars and the roof has depiction of ashta-dikpalas. Inside the mandapa are four niches, two on either side of the anatarala doorway and one each at northern and southern end. Ganesha and Mahishasuramardini occupies the antarala side niches while the other two houses Sapta-matrikas and a yaksha or nidhi. A loose sculpture of Lakshmi-Narayana is placed in this mandapa, this image was brought from the nearby Lakshmi-Narayana temple. The antarala doorway is very interesting and very beautifully carved. It has Gaja-Lakshmi on its lakata-bimba. Above this is a trimurtitorana depicting the Hindu Trinity. Shiva is in middle, Brahma and Vishnu on either sides, all with their respective goddesses sitting on their laps. Shiva is also accompanied with Ganesha and Kumara. Shaiva dvarpalas are on the door jambs. The sanctum doorway is simple and it also has Gaja-Lakshmi on its lalata- bimba however it is not carved as a separate stone but within the doorway frame. Shaiva dvarpalas are also present at the sanctum door jambs. The main shrine has a shivalinga inside. The two lateral shrines are empty except one which has few loose sculptures. The roof over these two lateral shrines has no more survived expect the first tala (storey). The central shrine has a tri-tala (three story) vimana with a square dome on the top. Kalasa above is missing. The temple vimana has interspersed projections and recesses. The projections are decorated with shikharas of vesara style supported on pilasters while the recesses are decorated with shikharas in dravidian style supported on a single pilaster. There are three niches on the three sides of main vimana, housing a Shiva image in the western niche, ugra-Narasimha on the northern niche. Southern niche is at present has a loose sculpture however Rea mentioned that it houses a mutilated Bhairava during his visit. The shikhara has many carved panels depicting Brahma, Shiva and various gods and goddesses. A curious Hoysala image of a man wearing a long robe is also found here. He is usually shown wearing a cap and holding a ring and a snake. Here, he is shown without cap however holding a ring but his snake seems to have broken off. IJCRT1133333 International Journal of Creative Research Thoughts (IJCRT) www.ijcrt.org 136 www.ijcrt.org © 2018 IJCRT | Volume 6, Issue 4 October 2018 | ISSN: 2320-2882 Foekema is of opinion that though the earliest inscription is from the Western Chalukya rule, however the temple seems to have undergone major reconstruction during the Hoysala period. The original temple would have been constructed around 1100 CE but the current structure can be dated between 1200-1250 CE. Historical details of Inscriptions On a slab set up inside the Muktesvara Temple – South Indian Inscriptions vol IX, no 141 – dated in Chalukya- Vikrama year 4, corresponding to 1079 CE – refers itself to the reign of the Western Chalukya king Vikramaditya VI – . It records that, while his feudatory Tribhuvanamalla-Rayapandyadeva was ruling over Nolambavadi-32000 and Kaniyakallu-300 from the nelvidu of Uluva, the Brahman Mahajanas of Nirgunda made a grant of land for the service of Mulasthana-Svayambhu-Ramesvara of Haleyahalu. The five-hundred merchants of the place made a gift of a kani per load of betel leaves. It also records that in the Chalukya-Vikrama year 61, corresponding to 1136 CE, the Totigas, Konekaras, Telligas and others made money contributions at the rate of a paga per uli and per ladder and a sotige of oil per oil-mill for the service of the god.
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